Mazi-yi İstanbulî Kadınlar: Terekeler ve Giyim Kuşam (1825 1850) (original) (raw)
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17. Yüzyıl İstanbul Kadınlarının Terekelerine Göre Bir Servet Unsuru Olarak Köle (1656- 1676)
Slaves as an Element of Wealth of Istanbul Women in the 17th Century (1656-1676) Şule İYİGÖNÜL ATASAĞUN * ÖZ Bu makale, 17. yüzyıl ikinci yarısında İstanbul Suriçi'nde yaşayan kadınların servetlerinde yer alan köle, bir servet unsuru olarak incelenmiştir. Bu inceleme için 1656-1676 yılları arasına ait Mülga Beledî Kısmet Mahkemesinde yer alan kadın terekeleri kullanılmıştır. Bu mahkeme kayıtları orta halli Osmanlı halkına dair kayıtlar içermektedir. Bu kayıtların yanı sıra mukayese için aynı yıl aralığına ait askerî sınıfa ait kayıtları içeren Kısmet-i Askerî Mahkemesi kayıtlarından da istifade edilmiştir. Buna göre Mülga Beledî Kısmet Mahkemesinde 591 kadın, 1230 erkek terekesi ve Kısmet-i Askerî Mahkemesinde yer alan 172 kadın, 610 erkek toplam 2603 tereke kaydı tespit edilmiştir. Bu terekelere göre 290 kişinin 583 kölesi bulunmaktadır. Makale konusu olan kadınlarda 22 kişinin köle sahibi olduğu anlaşılmaktadır. Her iki mahkeme Suriçi halkına ait tereke kayıtları bulunmasından yola çıkarak o dönem İstanbul toplumunda köle kökenliler, köle sahibi olma, köle sahiplerinin cinsiyetleri, köle fiyatları, köle cinsleri ve isimleri, azad olan kölelere dair tespitlerde bulunulmuştur.
Osmanlı Şiirinde Terziler / Divan Poem’s Dressmakers
Turkish Studies, 2015
Dressing is a need that exists since the primitive man and has been met by wearing the peltries at first. To protect their bodies from the external factors at first, people used to wear the peltries without any processing but after a while they had learned using these materials after tanning. It may be assumed that in those ages tailoring such as sewing clothes and marketing was not a professional work but it was rather a thing that people used to do for themselves. Later on, as people had learned to spin yarn, they had started making clothes from the animal or plant based yarns such as whole, silk, cotton or linen yarns. With this specialisation, it may be thought that spinning, weaving and sewing had become a professional occupation. With the progress of mankind, the need for dressing had gone out of just covering or protecting and turned to a sign of social status. In the framework of this new apparel culture, each of the productions such as shoe production, top or bottom clothe productions or ornamental works of hats or clothes had become a professional occupation. The historical remains came from the old Turkic to us has shown that the society in those ages had reached to a very important level in dressing and thus, professional occupations on clothes production had a great improvement in general. The records on dressing that found in the literary texts show that the terminology had been created about these occupations. But, it is not possible to find out the detailed information about those tailors and exactly when the tailoring had become an occupation and how it had shown an alteration within centuries. But, however, in some resources, it can be understood that the tailoring had become an occupation at least in the 10. Century. It is seen that in Karahanli State, there was an art union and the tailors were in a sensitive position in that union. Again, the multiple numbers of words and definitions about tailoring in the Divânü Lügati’t-Türk shows the high level of tailoring in old Turkic ages. Some of the definitions found in the Kutadgu Bilig also show that there was an art union in Karahanli State and the tailors were in a sensitive position in that union. According to the approaches of the guilds in previous period societies, each of the prophets had been considered as the sage ( founder ) of an occupation. In this framework, it was believed that Hz. İdris ( Enoch ) was the sage of the tailors as he was the first man that had sewed a cloth. Besides, Davud-ı Tahiri who had been regarded as the first tailor had been seen as the sage of the tailors. It is known that, beginning from the first periods of the Ottoman Empire there were profession experts in art/craft in the Ottoman palaces and bazaars who were meeting the needs of people and they also had a guild which had been established according to the Turkish-Islamic guild approach (fütüvvet). Although there are so many historical books that had been written in those ages, it is not possible to find out detailed information about the daily lives of the society in those books. Because the Ottoman historiography mainly focuses on the events on the state administration and the people that had played important roles and the cronology. The information on the social life can be found out mainly in the literary texts or in the royal decrees that had been prepared to organize the social life or in the court records. In the Ottoman Empire, there were no ready-made clothing until the 19. century. So, the working ways of the tailors had been differed from each other. Men usually had their clothes sewd in the tailor shops in the bazaars and women who had not been shown in the social life had either sewed their own clothes or had their clothes sewed to a skilful neighbour or relative or they used to go to women who had been using their homes as a tailor house or -the richer ones- used to call a special woman tailor to their own houses. Ergin Taner describes these tailors coming to the houses as follows: Before the tailor came, the preparations were began; fabrics were bought, models were found and the relatives who knew sewing were called for help. The foods were prepared and as the tailor came, all house used to start working on clothes like crazy. All these works used to continue until the man of the house had come to the house. The upper level tailors than the tailors coming to the houses were the tailors who used to sew in their own homes. Where or how they used to be sewed, each of the clothes prepared by the tailors were private tailor-made. Even the general situation were like that, sometimes the tailors used to prepare the clothes before and sell them in their tailor shops as ready-made clothing. The shops of the Ottoman tailors had a very colorful view by the rolls of fabrics in various colours and the clothes hanged out outside their doors and inside their shops. The personal relationship between the tailor and the customer and those colorful shops had been used in many literary texts. In our study, we aimed to search how and in which aspects the tailoring which had been a very important part of the daily life of the Ottoman society had been discussed in the literary texts during the Ottoman period. Within these framework, the tailors in person, their shops, the tools and devices used in this occupation had taken into consideration from the examples chosen by the poetries of the poets from various centuries. Within these framework, various travel books, sûrnâme (literary texts about merriments), mesnevi, divan, şehrengiz (literary text of the divan literature about the cities) and journals had been reviewed. During our reviews, the couplets about tailoring had been labelled and afte that these labes had been grouped and through these groups the scope and the parts of our study had been determined. In our study, we tried to chose the most remarkable couplets among their groups that explained the subject well. And as the fabrics and clothes had a very wide range of usage in the literary texts, they were taken out of the scope of this text. Tailors, the important figures of the social life and various issues of them had become the subject of the different types of the texts of the divan literature. In the travel books of the domestic or foreign voyagers, notably the Seyahatname which was written by Evliya Çelebi, there are so many information given about the works of the craftsmen who work on tailoring including the sub branches and some detailed information were given in those texts such as the numbers of shops and workers of each groups, and the names of their sages. It is possible to find some datas about the tailor shops, thier fabrics, tools, working systems, their clothes and etc. from the sûrnâme which had been written about the wedding ceremonies of the nobles and from the pictures which had depictured the rites of passage in the wedding ceremonies. Besides, in the şehrengiz texts which were written about the beauties of the cities there are some information about the tailors in the Ottoman period. Beside these, in the poems and different types of poetries that take place in the mesnevi or divans, we can also see some issues about tailoring. Within these framework, the tailors in person and their apprentices, the clothes, the fabrics used in tailoring, the tools used such as ells, scissors, needles, yarns and the terms such as cut, saw or sew were used in those poems. In the depictional texts like travel books and sûrnâme in which the events were told as it had happened, there are some tangible information about the occupation and the professions of the work. The mentioned issues had been used mainly as a tool for concretization of the abstract world that had been fictionalized by the poets. In the metaphor of the divan poetry, the tailor had been associated with the supernatural powers such as God, fate, fortune and destiny, and the tailoring process had been accosiated with the functions of these powers such as creation, bringing a way to the life of the individual and determining their ways of life and living conditions. Besides, the physical and spiritual features of the lover and the beloved and their relationships had been told through the terminology of tailoring. Again the beauty of the nature had been depicted through the terminology of the tailoring. Besides these metaphors used in the literary texts, also some beliefs had taken place in the literary texts which had been created through the personalities of Hz. İdris ( Enoch ), Hz. İsa ( Jesus ), Hz. Şit ( Seth ) and Hallac-ı Mansur. Through these examples, it can be said that the issues about the tailoring had a very wide range of usage in the similitude of the divan poetry. Key Words: divan literature, social life, occupations, dressmaking
Feyza KURNAZ ŞAHİN, “Asrî Hayat Asrî Kadın: Cumhuriyet Döneminde İstanbul’da Ev Modası”, KADIN DÜNYASI ÜZERİNE ARAŞTIRMALAR (Tarih, Göç, Ekopolitik, Hukuk ve Edebiyat), Editörler: Özkaya Olcay, Eraslan Aylin, Gazi Kitabevi Tic. Ltd. Şti., ISBN:978-625-7588-28-7, Ankara 2021, s. 269 -300., 2021
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Belleten, 2013
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19. Yüzyılda Balıkesir'de Giyim Kuşam Zevki ve Bir Kumaş Tüccarı
Osmanlı sosyo-ekonomik tarihinin en önemli kaynaklarından biri olan tereke defterleri sayesinde Osmanlı toplumunu olu turan yapıyı ortaya koymak mümkündür. Tereke kayıtlarının incelenmesi ile kayıt edildi i döneme dair dura an da olsa veriler bulmak, geçmi i hayal etmenin bir yoludur. Ayrıca bu kayıtlar toplumun her katmanındaki insanların tercihleri ve ya am biçimleri hakkında bilgiler de sunarlar. Özellikle giyim-ku am hakkındaki tercihler, insanların sosyal statülerini ve ekonomik güçlerini ele vermektedir.
Osmanlı Döneminde Bolu Göynükte Giyim Kuşam
Both men and women wore clothes which have the same name in general but different in style and in details. The prices of the materials used for making clothes highly raised at the period ranging from the late 18 th century to the late 19 th century. Key Words: Bolu, Göynük, clothing, village, price Göynük’te hem kadın hem de erkekler genelde teferruatta farklı olsa da aynı isimde kıyafetleri giymişlerdir. Giyimle ilgili malzemelerin fiyat›, 18. yüzyıl sonu ile, 19. yüzyıl sonları arasındaki dönemde olağan üstü artışlar kaydetmiştir. Anahtar Kelimeler: Bolu, Göynük, giyim, köy, fiyat